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Mark 15

And straightway in the morning the chief priests held a consultation with the elders and scribes and the whole council, and bound Jesus, and carried him away, and delivered him to Pilate.

And Pilate asked him, Art thou the King of the Jews? And he answering said unto him, Thou sayest it.

And the chief priests accused him of many things: but he answered nothing.

And Pilate asked him again, saying, Answerest thou nothing? behold how many things they witness against thee.

But Jesus yet answered nothing; so that Pilate marvelled.

Now at that feast he released unto them one prisoner, whomsoever they desired.

And there was one named Barabbas, which lay bound with them that had made insurrection with him, who had committed murder in the insurrection.

And the multitude crying aloud began to desire him to do as he had ever done unto them.

But Pilate answered them, saying, Will ye that I release unto you the King of the Jews?

For he knew that the chief priests had delivered him for envy.

But the chief priests moved the people, that he should rather release Barabbas unto them.

And Pilate answered and said again unto them, What will ye then that I shall do unto him whom ye call the King of the Jews?

And they cried out again, Crucify him.

Then Pilate said unto them, Why, what evil hath he done? And they cried out the more exceedingly, Crucify him.

And so Pilate, willing to content the people, released Barabbas unto them, and delivered Jesus, when he had scourged him, to be crucified.

And the soldiers led him away into the hall, called Praetorium; and they call together the whole band.

And they clothed him with purple, and platted a crown of thorns, and put it about his head,

And began to salute him, Hail, King of the Jews!

And they smote him on the head with a reed, and did spit upon him, and bowing their knees worshipped him.

And when they had mocked him, they took off the purple from him, and put his own clothes on him, and led him out to crucify him.

And they compel one Simon a Cyrenian, who passed by, coming out of the country, the father of Alexander and Rufus, to bear his cross.

And they bring him unto the place Golgotha, which is, being interpreted, The place of a skull.

And they gave him to drink wine mingled with myrrh: but he received it not.

And when they had crucified him, they parted his garments, casting lots upon them, what every man should take.

And it was the third hour, and they crucified him.

And the superscription of his accusation was written over, THE KING OF THE JEWS.

And with him they crucify two thieves; the one on his right hand, and the other on his left.

And the scripture was fulfilled, which saith, And he was numbered with the transgressors.

And they that passed by railed on him, wagging their heads, and saying, Ah, thou that destroyest the temple, and buildest it in three days,

Save thyself, and come down from the cross.

Likewise also the chief priests mocking said among themselves with the scribes, He saved others; himself he cannot save.

Let Christ the King of Israel descend now from the cross, that we may see and believe. And they that were crucified with him reviled him.

And when the sixth hour was come, there was darkness over the whole land until the ninth hour.

And at the ninth hour Jesus cried with a loud voice, saying, Eloi, Eloi, lama sabachthani? which is, being interpreted, My God, my God, why hast thou forsaken me?

And some of them that stood by, when they heard it, said, Behold, he calleth Elias.

And one ran and filled a spunge full of vinegar, and put it on a reed, and gave him to drink, saying, Let alone; let us see whether Elias will come to take him down.

And Jesus cried with a loud voice, and gave up the ghost.

And the veil of the temple was rent in twain from the top to the bottom.

And when the centurion, which stood over against him, saw that he so cried out, and gave up the ghost, he said, Truly this man was the Son of God.

There were also women looking on afar off: among whom was Mary Magdalene, and Mary the mother of James the less and of Joses, and Salome;

(Who also, when he was in Galilee, followed him, and ministered unto him;) and many other women which came up with him unto Jerusalem.

And now when the even was come, because it was the preparation, that is, the day before the sabbath,

Joseph of Arimathaea, and honourable counseller, which also waited for the kingdom of God, came, and went in boldly unto Pilate, and craved the body of Jesus.

And Pilate marvelled if he were already dead: and calling unto him the centurion, he asked him whether he had been any while dead.

And when he knew it of the centurion, he gave the body to Joseph.

And he bought fine linen, and took him down, and wrapped him in the linen, and laid him in a sepulchre which was hewn out of a rock, and rolled a stone unto the door of the sepulchre.

And Mary Magdalene and Mary the mother of Joses beheld where he was laid.

What does Mark 15:9 mean?

Explanation

Mark 15:9 refers to a moment when Pontius Pilate, the Roman governor presiding over the trial of Jesus, addresses a gathered crowd during the festival of Passover. During the festival, it was customary for the Roman authorities to release a prisoner to the Jewish people, as a sign of goodwill.

In this verse, Pilate is posing a question to the crowd, recognizing Jesus as "the King of the Jews," and offering them the choice to have Jesus released as per their custom.

This title, "King of the Jews," given by Pilate is significant, as it is a political title, which in the Roman view, could be seen as a claim to challenge Roman authority.

In a deeper sense, Pilate’s question brings to the forefront the choice of the people to either accept Jesus as their king or to reject Him.

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Historical Context

The historical context of Mark 15:9 is embedded in the Roman occupation of Judea during the first century CE. The Passover was an important Jewish festival commemorating the liberation of the Israelites from Egyptian slavery.

It was a time of heightened nationalistic sentiment, which could sometimes lead to unrest.

The Roman authorities, represented here by Pilate, often attempted to appease the occupied populations through concessions like releasing a prisoner.

The offer to release Jesus is ironic because, although Jesus had been called "King of the Jews," his kingdom was not of a political nature that would threaten Rome.

Theological Insights

The verse presents a rich vein of theological insights.

From a Christian standpoint, Jesus is seen as the promised Messiah, the true King of the Jews.

However, His kingdom is often described as not of this world. Pilate's question, unwittingly, contrasts the kind of kingship Jesus represents with the political kingship understood by the world.

Furthermore, the choice given to the people reflects the free will that God grants to humanity to accept or reject Jesus.

This verse also signifies a moment of public judgment, where the crowds' preference for Barabbas over Jesus can be seen as foreshadowing the rejection of Jesus by the world.

Practical Applications

Mark 15:9 challenges individuals to consider their personal response to Jesus' lordship.

The question of whom one wishes to have “released” into their life reflects the daily choices made that either affirm or reject the principles of love, justice, and humility that Jesus embodied.

Practically, it encourages self-reflection and the examination of one's values and allegiances, prompting believers to choose Christ-like qualities in their interactions and decisions.

Cross-References

John 18:39: "But ye have a custom, that I should release unto you one at the Passover: will ye therefore that I release unto you the King of the Jews?"
Matthew 27:17: “Therefore when they were gathered together, Pilate said unto them, Whom will ye that I release unto you? Barabbas, or Jesus which is called Christ?”
Luke 23:18-19: “And they cried out all at once, saying, Away with this man, and release unto us Barabbas:”
John 19:14-15: "And he saith unto the Jews, Behold your King! But they cried out, Away with him, away with him, crucify him.

Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar."

Language Study

In the original Greek text, “King of the Jews” is rendered as “Βασιλέα τῶν Ἰουδαίων” (Basilea tōn Ioudaiōn).

“Basilea” refers to a king or sovereign, emphasizing the political connotations of the title.

“Ioudaiōn” refers to the Jewish people, indicating the perception of Jesus as a national or ethnic figurehead.

Cultural and Religious Comparisons

In the context of other ancient religious and mythological texts, figures who challenge the status quo or represent a new order often face trials or confrontations with established power.

Similar to the story of Jesus, mythical figures are often subject to public trial or persecution.

For example, in Greek mythology, Dionysus faces resistance and is judged by earthly kings, mirroring themes of misunderstanding and rejection by earthly authorities.

Scientific Perspectives

While there is no direct link between this verse and scientific perspectives, the practice of offering clemency to prisoners during religious or cultural festivals could be studied as part of anthropological research into human behavior and societal structures.

The dynamics between occupying forces and native populations, as well as the communal decision-making processes in response to offered choices, are of interest in social science fields.

commentaries

Biblical scholars and commentators have analyzed this verse extensively.

William Barclay notes the political tension inherent in the title "King of the Jews".

Craig S.

Keener, in his commentary, discusses the irony of the crowd choosing Barabbas over Jesus, emphasizing the tragic decision that leads to the release of a known rebel rather than the innocent Jesus.

Commentators agree that Pilate seems to perceive Jesus as harmless to his rule, as evidenced by his repeated offers to release him, indicating a lack of personal conviction in Jesus' guilt.

Mark 15

Mark 15

What does Mark 15:9 mean?

Explanation

Top Rated Mark Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

commentaries

Want more context?

What does Mark 15:9 mean?

Explanation

Top Rated Mark Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

commentaries

Want more context?